EXODUS XXVII:20-XXX:10

THE DEPENDENCY OF THE COLLECTIVE

There is an inaccuracy in the previous chapters about who had to do what in the construction of the Mishkan (Tabernacle) and its different elements of the cult. On many occasions, the Torah states Ve’asita, “And thou shalt do,” instructing Moshe (Moses) to take direct charge of crafting an object, as in the case of the wooden slats that pierced the rings of the Aron (ark) to move it. Even the making of the Kaporet, the solid golden lid that rested on the Aron and at the ends of which were the Keruvim, fell to Moses.

The first sentence of our biblical section begins with the instruction: Ve’ata tetsave, “And you (Moshe) shall instruct” the children of Israel to bring him pure olive oil to illuminate the eternal light, located on the other side of the Parochet, the curtain that separated theKodesh HaKodashim, the holiest place in the Mishkan. Much has been said and written about the absence of Moshe’s name in our chapters, which can be attributed to the fact that he is the central figure in the construction and elaboration of the Mishkan, making it unnecessary to name him. In addition, his name does not appear because of the division of the Parshiyot(Torah chapters) that are read weekly, which is not explicitly contemplated in the text of the Torah.

There is a tradition that states that since Moshe at one time said to God Mecheni na misifrecha asher katavta, “erase me from the Book You have written”, when confronted with the possibility of the destruction of the Jewish people, because of those words uttered at that time, his name does not appear in this section.

Indeed, according to another, equally ancient tradition, the Torah was read in a 3-year cycle that was totally different from the 54-section weekly division used today. According to the Chachamim, God had to show a heavenly copy of the Menorah (Candelabrum) because Moshe had difficulty making it. In the case of the copper basin used by the Kohanim, it is clear that Moshe took care of its manufacture. 

It should be noted that the people participated in almost all the construction of the Mishkan and its furnishings. And for this reason, perhaps, Moshe’s name does not appear, so as not to identify his person with the work exclusively. The Mishkan was the product of the effortsof Benei Israel, the collective that came out of Egypt and now found its spiritual destiny, affirmed the existence of only one God, whose earthly presence was symbolized by the Mishkan.

Moreover, the Chachamim, wary of possible misinterpretations, declared that God did not dwell in the compound of the Mishkan but amid the people. This is how they interpreted the verse Ve’asú Li Mishkan veshachanti betocham, “They will make me a Tabernacle and I will reside among them.” A fundamental principle comes to the fore. Whereas in Egypt the cult was in the exclusive hands of the priesthood, which jealously guarded the secret of how to preserve the body of a deceased person, in Judaism all the details of the sacrifices to be performed by the Kohanim are exhibited. In the case of the construction of the sacred precinct and its belongings, the entire people, men and women, had a direct participation in its elaboration. 

The foregoing is a further demonstration of a characteristic of Judaism that imposes the observance of the Law on all its members. Although during the existence of the Mishkan and the later Beit HaMikdashthe tribe of Levi had particular obligations, today there is no different obligation for a religious leader. The whole people, without distinction, must live according to the letter and spirit of the Law.

Judaism never depended on the fate of its leadership. Each person may lead the prayer and read  the Torahpublicly, after the indispensable preparation to do so. No title or legal or religious personality is required to conduct worship. That is why, despite the persecutions and massacres perpetrated for centuries, Judaism was able to regain its course and destiny, which are a function of its faith in God and the possibility of deepening the teachings of the Torah.

MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA

CONTAINS 4 POSITIVE MITSVOT AND 3 PROHIBITIONS

98. Exodus 27:20 Preparing the Menorah Lampstands.  

99. Exodus 27:41 The Kohanim (priests) owe special garments.

100. Exodus 28:28 The breastplate (Joshen) must not be separated from the apron (Ephod).

101. Exodus 28:32 Do not tear the apron (Ephod).

102. Exodus 29:33 Eating the meat of the atonement offering (chatath) and the guilt offering (Asham)

103. Exodus 30:7 Burning the Incense

104. Exodus 30:9 Do not burn incense or offer sacrifices on the Golden Altar (Mizbaach Hazahav)